A curious feature of Aztec philosophy is that the basic metaphysical question of the “Western” tradition cannot be formulated in their language, in Nahuatl. This did not, however, prevent the Aztecs from developing an account of 'reality', or whatever it is that might exist. The article is the first of its kind to compare the work of Aristotle on ousia (being) and the Aztecs on teotl and ometeotl. Through this analysis, it suggests that both of the Nahuatl terms are fundamental (...) for expressing the basic character of reality as process for the Aztecs. It also defends their notion as prima facia reasonable, despite its wide divergence from Aristotle's view. (shrink)

When Alain Locke developed a philosophy of valuation that he termed “functional relativism,” he contrasted his position to “value realism,” apparently because he wanted to keep valuations free from being bound to status quo existence. This article considers Locke's philosophy of valuation in relation to the “realism” of Charles S. Peirce in order to show that there is an approach to realism that answers to requirements of dynamic, evolutionary growth and creativity. The argument begins by placing Locke's cardinal values onto (...) a compass-like diagram inspired by Black Elk's ritual acknowledgment of cardinal directions. The illustration of a hoop of valuation is used to explore the usefulness of thinking in terms of diagrams, with explicit reference to Peircean semiotics. Next the article pursues a context of valuation developed through the psychical philosophy of George Herbert Mead and recent work on Peircean realism. It shows how valuation may be viewed as an exercise in freedom, not confined to status quo existence. Sources of error are acknowledged and reviewed. In the end, Peirce's choice of realism versus nominalism is found to be consistent with Lockean commitments to shared living in communities of inquiry. A Lockean philosophy of valuation, therefore, is not necessarily antirealist. (shrink)

Kobade teaches that we must recognize all individuals as links in a familial/community chain from ancestors, to the present, and to future generations. With the recognition of kobade, individuals are then called to develop kwe—knowledge of one’s self that is theoretically anchored to and generated through one’s particular ancestral and lived experience. Kwe is a deep personal knowledge that is produced by combining the past with the present through everyday actions. It creates an attitude and process of engagement with the (...) world that responds to oppression by refusing domination of all kinds and generates new ways of engaging and living one’s grounded normativity. Grounded normativity is what stabilizes and motivates a life of meaning that participates in an embodied radical resurgence. (shrink)

In recent years postcolonial and decolonial feminisms have become increasingly salient in philosophy, yet they are often deployed as conceptual stand-ins for generalized feminist critiques of eurocentrism (without reference to the material contexts anti-colonial feminisms emanate from), or as a platform to re-center internal debates between dominant European theories/ists under the guise of being conceptually ‘decolonized’. By contrast, this article focuses on the specific contexts, issues and lifeworld concerns that ground anti-colonial feminisms and provides a brief survey of the literature. (...) Because the terms implicated in the analysis (Third World, transnational, women of color, postcolonial, decolonial and indigenous feminisms) are highly contested on their own, I only provide provisional and non-foundational histories and definitions for the purposes of resisting philosophical appropriations of anti-colonial feminist theory. (shrink)

American Indian Thought is a contemporary collection of twenty-two essays written by Indigenous persons with Western philosophical training, all attempting to formulate, and/or contribute to a sub-discipline of, a Native American Philosophy. The contributors come from diverse tribal, educational, philosophical, methodological, etc., backgrounds, and there is some tension among aspects of the collection, but what is more striking is the harmony and the singularity of the collection’s intent. Part of this singularity may derive from the solidarity among its authors. In (...) addition to the fact that all belong to Indigenous tribes, there is also a striking sensitivity to the interconnection between distinct Western disciplines—particularly between philosophy and poetry. I take the latter to be a thread which can be strategically woven into the center of the anthology’s weave. In this book discussion, I aim to draw out the poetic aspects of five of the anthology’s essays, which deal with philosophy, metaphysics, epistemology, ethics and aesthetics, respectively. In this way, I hope to illuminate a poetic quality at the heart of the collection, and thus also of the burgeoning field of Native American or Indigenous philosophy in general. In the process, I will also consider ways in which Indigenous philosophy resonates with the Western philosophical traditions of phenomenology and American pragmatism. With the latter tradition in particular this connection has become more fully appreciated, especially through the work of Bruce Wilshire and Scott Pratt. (shrink)

The question of what distinguishes moral problems from other problems is important to the study of the evolution and functioning of morality. Many researchers concerned with this topic have assumed, either implicitly or explicitly, that all moral problems are problems of cooperation. This assumption offers a response to the moral demarcation problem by identifying a necessary condition of moral problems. Characterizing moral problems as problems of cooperation is a popular response to this issue – especially among researchers empirically studying the (...) beginnings and limits of moral psychology. However, demarcating the moral in this way severely restricts the domain of moral problems. There are plenty of moral problems that aren’t simply problems of cooperation. In this paper I argue that understanding moral problems as problems of cooperation is too restrictive and offer an alternative way of demarcating moral from non-moral problems. Characterizing what makes a problem moral in terms of cooperation excludes a variety of problems that are ordinarily understood and responded to as moral. The alternative characterization that I propose is based on the American Indian/Native American concept of harmony. Using the concept of cooperation to demarcate the moral removes moral agents from their surroundings or contexts by assuming moral agency applies only to humans or other similarly evolved lifeforms. In contrast, using the concept of harmony allows for moral consideration to be granted to non-humans as well (e.g., non-human animals, plant life, ecosystems, etc.). (shrink)

Drawing primarily from the cultural traditions and beliefs of the Muscogee peoples, I will provide an account of how harmony can play a foundational role in providing a structure to morality. In the process of providing this account, I will begin (§2) by defining two key Muscogee concepts: ‘energy’ (§2.1) and ‘harmony’ (§2.2). I will also explain how the relationship between these two concepts can provide a structure for morality. Then I will explain the conditions that make promoting harmony a (...) normative principle (§3) by explaining why promoting harmony is relevant to humans (§3.1) as well as a providing a prudential reason to promote harmony (§3.2). Finally, I will explain how harmony can be achieved (§4) by explaining two examples that highlight the importance of non-moral knowledge in promoting harmony. I will then conclude with some remarks about how the Muscogee concept of harmony relates to some contemporary metaethical concerns (§5). (shrink)

This essay explores some of the affinities between current theories of North American Indigenous trickster narratives and continental philosophy where they are both concerned with the question of responsibility in subject formations. Taking up the work of Judith Butler, Franz Kafka and Gerald Vizenor, the author works to show how both continental and Indigenous intellectual traditions work against any assumed stability for the ‘I’ in the narration of the self, yet toward responsible relationality. Such affinities, however, emerge from differing socio‐cultural (...) and linguistic horizons that are not reducible one to the other. This is particularly so with regard to the natural world and the ways in which Indigenous narratives are developed to foster responsible subjects to a larger biotic environment. Through discussion of such affinities and differences, the author seeks to broaden and multiculturalize contemporary debates in philosophy. (shrink)

The _Dictionary of World Philosophy_ covers the diverse and challenging terminology, concepts, schools and traditions of the vast field of world philosophy. Providing an extremely comprehensive resource and an essential point of reference in a complex and expanding field of study the _Dictionary_ covers all major subfields of the discipline. Key features: * Cross-references are used to highlight interconnections and the cross-cultural diffusion and adaptation of terms which has taken place over time * The user is led from specific terms (...) to master entries which provide valuable historical and cultural context * Each master entry is followed by at least two suggestions for further reading on the subject, creating a substantial bibliography of world philosophy * References extend beyond philosophy to related areas such as cognitive science, computer science, language and physics Subdisciplines covered include:* aesthetics * ethics * sociopolitical philosophy * the philosophy of law * epistemology * logic * the philosophy of science * the philosophy of mind * the philosophy of culture and history * metaphysics * the philosophy of religion Entries are drawn from West Africa, Arabic, Chinese, Indian, Japanese, Jewish, Korean, Latin American, Maori and Native American philosophy including the important and so far largely neglected instance of Pre-Hispanic thought: Nahua philosophy. (shrink)

This paper presents a short biography of Jan Patočka, as well as biographical data of the author in connection to the life and work of Jan Patočka. The paper describes Patočka’s academic activity at Charles University between 1968 and 1972, how he continued by giving private underground seminars in the dark years of 1972 to 1976, and how his engagement culminated in the dissident movement Charter 77. The author explains how the unofficial underground Patočka Archive was established on the very (...) day of Patočka’s death, even before the terrible events around his funeral. Before the official Patočka Archive was founded on the 1st of January, 1990, many volumes of his works were edited secretly during the period of 1977 to 1989. This made it possible to continue successfully publishing the series of the Complete Works of Jan Patočka after 1990. (shrink)

This study focuses on the altars of the major annual Hopi ceremonials which display ritual objects, the possession and use of which give religious and secular power. With the importance of such objects in mind, an iconographic study of Hopi religion is particularly illuminating. This study aims to demonstrate how to view Hopi altars and is supplemented by a theory of the mechanics of efficacy in the Hopi altar context. The text provides a general introduction to Hopi religious practice and (...) distinguishes three levels of information: 1) the calendrical and ritual contexts of Hopi altars, 2) the functions of these altars within those contexts, and 3) the iconography and iconology of the altars, understood here in a literal sense as the study of the forms and structures of the altars on the one hand and the study of the implicit and explicit symbology of the altars on the other. The book provides keys to understanding through exemplification and typology, and is meant to be of particular use to museums and research libraries. (shrink)

There is, of course, no symmetry between the "ethno-national groups" regressing to tribalism. The conflict is centered in territories that have been under harsh military occupation since 1967. The conqueror is a major armed power, acting with massive military, economic and diplomatic support from the global superpower. Its subjects are alone and defenseless, many barely surviving in miserable camps.